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Tiresias: The Ancient Mediterranean Religions Source Database



8255
New Testament, John, 15.5


ὁ μένων ἐν ἐμοὶ κἀγὼ ἐν αὐτῷ οὗτος φέρει καρπὸν πολύν, ὅτι χωρὶς ἐμοῦ οὐ δύνασθε ποιεῖν οὐδέν.I am the vine. You are the branches. He who remains in me, and I in him, the same bears much fruit, for apart from me you can do nothing.


Intertexts (texts cited often on the same page as the searched text):

45 results
1. Hebrew Bible, Deuteronomy, 5.21 (9th cent. BCE - 3rd cent. BCE)

5.21. וַתֹּאמְרוּ הֵן הֶרְאָנוּ יְהוָה אֱלֹהֵינוּ אֶת־כְּבֹדוֹ וְאֶת־גָּדְלוֹ וְאֶת־קֹלוֹ שָׁמַעְנוּ מִתּוֹךְ הָאֵשׁ הַיּוֹם הַזֶּה רָאִינוּ כִּי־יְדַבֵּר אֱלֹהִים אֶת־הָאָדָם וָחָי׃ 5.21. and ye said: ‘Behold, the LORD our God hath shown us His glory and His greatness, and we have heard His voice out of the midst of the fire; we have seen this day that God doth speak with man, and he liveth."
2. Hebrew Bible, Exodus, 3.14, 20.17, 21.33-21.34, 31.16 (9th cent. BCE - 3rd cent. BCE)

3.14. וַיֹּאמֶר אֱלֹהִים אֶל־מֹשֶׁה אֶהְיֶה אֲשֶׁר אֶהְיֶה וַיֹּאמֶר כֹּה תֹאמַר לִבְנֵי יִשְׂרָאֵל אֶהְיֶה שְׁלָחַנִי אֲלֵיכֶם׃ 20.17. וַיֹּאמֶר מֹשֶׁה אֶל־הָעָם אַל־תִּירָאוּ כִּי לְבַעֲבוּר נַסּוֹת אֶתְכֶם בָּא הָאֱלֹהִים וּבַעֲבוּר תִּהְיֶה יִרְאָתוֹ עַל־פְּנֵיכֶם לְבִלְתִּי תֶחֱטָאוּ׃ 21.33. וְכִי־יִפְתַּח אִישׁ בּוֹר אוֹ כִּי־יִכְרֶה אִישׁ בֹּר וְלֹא יְכַסֶּנּוּ וְנָפַל־שָׁמָּה שּׁוֹר אוֹ חֲמוֹר׃ 21.34. בַּעַל הַבּוֹר יְשַׁלֵּם כֶּסֶף יָשִׁיב לִבְעָלָיו וְהַמֵּת יִהְיֶה־לּוֹ׃ 31.16. וְשָׁמְרוּ בְנֵי־יִשְׂרָאֵל אֶת־הַשַּׁבָּת לַעֲשׂוֹת אֶת־הַשַּׁבָּת לְדֹרֹתָם בְּרִית עוֹלָם׃ 3.14. And God said unto Moses: ‘I AM THAT I AM’; and He said: ‘Thus shalt thou say unto the children of Israel: I AM hath sent me unto you.’" 20.17. And Moses said unto the people: ‘Fear not; for God is come to prove you, and that His fear may be before you, that ye sin not.’" 21.33. And if a man shall open a pit, or if a man shall dig a pit and not cover it, and an ox or an ass fall therein," 21.34. the owner of the pit shall make it good; he shall give money unto the owner of them, and the dead beast shall be his." 31.16. Wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, for a perpetual covet."
3. Hebrew Bible, Genesis, 17.7, 17.13, 17.19 (9th cent. BCE - 3rd cent. BCE)

17.7. וַהֲקִמֹתִי אֶת־בְּרִיתִי בֵּינִי וּבֵינֶךָ וּבֵין זַרְעֲךָ אַחֲרֶיךָ לְדֹרֹתָם לִבְרִית עוֹלָם לִהְיוֹת לְךָ לֵאלֹהִים וּלְזַרְעֲךָ אַחֲרֶיךָ׃ 17.13. הִמּוֹל יִמּוֹל יְלִיד בֵּיתְךָ וּמִקְנַת כַּסְפֶּךָ וְהָיְתָה בְרִיתִי בִּבְשַׂרְכֶם לִבְרִית עוֹלָם׃ 17.19. וַיֹּאמֶר אֱלֹהִים אֲבָל שָׂרָה אִשְׁתְּךָ יֹלֶדֶת לְךָ בֵּן וְקָרָאתָ אֶת־שְׁמוֹ יִצְחָק וַהֲקִמֹתִי אֶת־בְּרִיתִי אִתּוֹ לִבְרִית עוֹלָם לְזַרְעוֹ אַחֲרָיו׃ 17.7. And I will establish My covet between Me and thee and thy seed after thee throughout their generations for an everlasting covet, to be a God unto thee and to thy seed after thee." 17.13. He that is born in thy house, and he that is bought with thy money, must needs be circumcised; and My covet shall be in your flesh for an everlasting covet." 17.19. And God said: ‘‘Nay, but Sarah thy wife shall bear thee a son; and thou shalt call his name Isaac; and I will establish My covet with him for an everlasting covet for his seed after him."
4. Hebrew Bible, Numbers, 25.13 (9th cent. BCE - 3rd cent. BCE)

25.13. וְהָיְתָה לּוֹ וּלְזַרְעוֹ אַחֲרָיו בְּרִית כְּהֻנַּת עוֹלָם תַּחַת אֲשֶׁר קִנֵּא לֵאלֹהָיו וַיְכַפֵּר עַל־בְּנֵי יִשְׂרָאֵל׃ 25.13. and it shall be unto him, and to his seed after him, the covet of an everlasting priesthood; because he was jealous for his God, and made atonement for the children of Israel.’"
5. Hebrew Bible, Proverbs, 1.15-1.19, 1.24-1.25, 8.36, 9.12 (9th cent. BCE - 3rd cent. BCE)

1.15. בְּנִי אַל־תֵּלֵךְ בְּדֶרֶךְ אִתָּם מְנַע רַגְלְךָ מִנְּתִיבָתָם׃ 1.16. כִּי רַגְלֵיהֶם לָרַע יָרוּצוּ וִימַהֲרוּ לִשְׁפָּךְ־דָּם׃ 1.17. כִּי־חִנָּם מְזֹרָה הָרָשֶׁת בְּעֵינֵי כָל־בַּעַל כָּנָף׃ 1.18. וְהֵם לְדָמָם יֶאֱרֹבוּ יִצְפְּנוּ לְנַפְשֹׁתָם׃ 1.19. כֵּן אָרְחוֹת כָּל־בֹּצֵעַ בָּצַע אֶת־נֶפֶשׁ בְּעָלָיו יִקָּח׃ 1.24. יַעַן קָרָאתִי וַתְּמָאֵנוּ נָטִיתִי יָדִי וְאֵין מַקְשִׁיב׃ 1.25. וַתִּפְרְעוּ כָל־עֲצָתִי וְתוֹכַחְתִּי לֹא אֲבִיתֶם׃ 8.36. וְחֹטְאִי חֹמֵס נַפְשׁוֹ כָּל־מְשַׂנְאַי אָהֲבוּ מָוֶת׃ 9.12. אִם־חָכַמְתָּ חָכַמְתָּ לָּךְ וְלַצְתָּ לְבַדְּךָ תִשָּׂא׃ 1.15. My son, walk not thou in the way with them, restrain thy foot from their path;" 1.16. For their feet run to evil, and they make haste to shed blood." 1.17. For in vain the net is spread in the eyes of any bird;" 1.18. And these lie in wait for their own blood, they lurk for their own lives." 1.19. So are the ways of every one that is greedy of gain; it taketh away the life of the owners thereof." 1.24. Because I have called, and ye refused, I have stretched out my hand, and no man attended," 1.25. But ye have set at nought all my counsel, and would none of my reproof;" 8.36. But he that misseth me wrongeth his own soul; All they that hate me love death.’" 9.12. If thou art wise, thou art wise for thyself; And if thou scornest, thou alone shalt bear it.’"
6. Hebrew Bible, Psalms, 33.6 (9th cent. BCE - 3rd cent. BCE)

33.6. בִּדְבַר יְהוָה שָׁמַיִם נַעֲשׂוּ וּבְרוּחַ פִּיו כָּל־צְבָאָם׃ 33.6. By the word of the LORD were the heavens made; And all the host of them by the breath of His mouth."
7. Hebrew Bible, Isaiah, 2.1 (8th cent. BCE - 5th cent. BCE)

2.1. בּוֹא בַצּוּר וְהִטָּמֵן בֶּעָפָר מִפְּנֵי פַּחַד יְהוָה וּמֵהֲדַר גְּאֹנוֹ׃ 2.1. הַדָּבָר אֲשֶׁר חָזָה יְשַׁעְיָהוּ בֶּן־אָמוֹץ עַל־יְהוּדָה וִירוּשָׁלִָם׃ 2.1. The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem."
8. Hebrew Bible, Jeremiah, 1.2 (8th cent. BCE - 5th cent. BCE)

1.2. אֲשֶׁר הָיָה דְבַר־יְהוָה אֵלָיו בִּימֵי יֹאשִׁיָּהוּ בֶן־אָמוֹן מֶלֶךְ יְהוּדָה בִּשְׁלֹשׁ־עֶשְׂרֵה שָׁנָה לְמָלְכוֹ׃ 1.2. to whom the word of the LORD came in the days of Josiah the son of Amon, king of Judah, in the thirteenth year of his reign."
9. Hebrew Bible, Joshua, 23.5 (8th cent. BCE - 5th cent. BCE)

23.5. וַיהוָה אֱלֹהֵיכֶם הוּא יֶהְדֳּפֵם מִפְּנֵיכֶם וְהוֹרִישׁ אֹתָם מִלִּפְנֵיכֶם וִירִשְׁתֶּם אֶת־אַרְצָם כַּאֲשֶׁר דִּבֶּר יְהוָה אֱלֹהֵיכֶם לָכֶם׃ 23.5. And the LORD your God, He shall thrust them out from before you, and drive them from out of your sight; and ye shall possess their land, as the LORD your God spoke unto you."
10. Plato, Parmenides, None (5th cent. BCE - 4th cent. BCE)

11. Plato, Republic, None (5th cent. BCE - 4th cent. BCE)

12. Septuagint, Ecclesiasticus (Siracides), 6.20-6.22, 17.12, 24.23, 44.18, 45.7 (2nd cent. BCE - 2nd cent. BCE)

17.12. He established with them an eternal covet,and showed them his judgments. 24.23. All this is the book of the covet of the Most High God,the law which Moses commanded us as an inheritance for the congregations of Jacob. 44.18. Everlasting covets were made with him that all flesh should not be blotted out by a flood. 45.7. He made an everlasting covet with him,and gave him the priesthood of the people. He blessed him with splendid vestments,and put a glorious robe upon him.
13. Septuagint, Wisdom of Solomon, 6.20-6.22, 7.14, 24.23, 45.7 (2nd cent. BCE - 1st cent. BCE)

6.20. so the desire for wisdom leads to a kingdom. 6.21. Therefore if you delight in thrones and scepters,O monarchs over the peoples,honor wisdom, that you may reign for ever. 6.22. I will tell you what wisdom is and how she came to be,and I will hide no secrets from you,but I will trace her course from the beginning of creation,and make knowledge of her clear,and I will not pass by the truth; 7.14. for it is an unfailing treasure for men;those who get it obtain friendship with God,commended for the gifts that come from instruction.
14. Ovid, Metamorphoses, 6.488 (1st cent. BCE - 1st cent. CE)

15. Philo of Alexandria, On The Confusion of Tongues, 147 (1st cent. BCE - 1st cent. CE)

147. For which reason I was induced a little while ago to praise the principles of those who said, "We are all one man's Sons." For even if we are not yet suitable to be called the sons of God, still we may deserve to be called the children of his eternal image, of his most sacred word; for the image of God is his most ancient word.
16. Philo of Alexandria, On Drunkenness, 101-129, 13, 130-133, 14-100 (1st cent. BCE - 1st cent. CE)

100. for Moses," says the scripture, "having taken his own tent, fixed it outside the camp," and that too not near it, but a long way off, and at a great distance from the camp. And by these statements he tells us, figuratively, that the wise man is but a sojourner, and a person who leaves war and goes over to peace, and who passes from the mortal and disturbed camp to the undisturbed and peaceful and divine life of rational and happy souls. XXVI.
17. Philo of Alexandria, On The Creation of The World, 25 (1st cent. BCE - 1st cent. CE)

25. this is the doctrine of Moses, not mine. Accordingly he, when recording the creation of man, in words which follow, asserts expressly, that he was made in the image of God--and if the image be a part of the image, then manifestly so is the entire form, namely, the whole of this world perceptible by the external senses, which is a greater imitation of the divine image than the human form is. It is manifest also, that the archetypal seal, which we call that world which is perceptible only to the intellect, must itself be the archetypal model, the idea of ideas, the Reason of God. VII.
18. Philo of Alexandria, On Planting, 50 (1st cent. BCE - 1st cent. CE)

19. Philo of Alexandria, On Dreams, 2.6, 2.45 (1st cent. BCE - 1st cent. CE)

2.6. and it may be well at all times to begin our instruction with the first instances. Now the first dreams are those which Joseph beheld, receiving two visions from the two parts of the world, heaven and earth. From the earth the dream about the harvest; and that is as follows, "I thought that we were all binding sheaves in the middle of the field; and my sheaf stood Up. 2.45. for God gives to the soul a seal, a very beautiful gift, to show that he has invested with shape the essence of all things which was previously devoid of shape, and has stamped with a particular character that which previously had no character, and has endowed with form that which had previously no distinctive form, and having perfected the entire world, he has impressed upon it an image and appearance, namely, his own word.
20. Philo of Alexandria, On The Life of Moses, 1.75 (1st cent. BCE - 1st cent. CE)

1.75. And God said, "At first say unto them, I am that I am, that when they have learnt that there is a difference between him that is and him that is not, they may be further taught that there is no name whatever that can properly be assigned to me, who am the only being to whom existence belongs.
21. Philo of Alexandria, Allegorical Interpretation, 1.13, 2.96, 3.46, 3.96 (1st cent. BCE - 1st cent. CE)

1.13. Again, the secretions are seven--tears, mucus from the nose, saliva, the generative fluid, the two excremental discharges, and the sweat that proceeds from every part of the body. Moreover, in diseases the seventh day is the most critical period--and in women the catamenial purifications extend to the seventh day. V.
22. Philo of Alexandria, Questions On Genesis, 1.4, 1.8 (1st cent. BCE - 1st cent. CE)

23. Philo of Alexandria, Plant., 50 (1st cent. BCE - 1st cent. CE)

50. And accordingly what is said afterwards is in strict agreement with what is said before, namely, that the world is the beautiful and properly prepared house of God, appreciable by the external senses; and that he himself made it and that it is not uncreated, as some persons have thought. And he uses the word "sanctuary," as meaning a splendour emitted from holy objects, an imitation of the archetypal model; since those things which are beautiful to the external senses are to the intellectual senses models of what is beautiful. The expression that "it was prepared by the hands of God," means that it was made by his worldcreating powers.
24. New Testament, 1 John, 1.1-1.3, 1.7-1.9, 3.15 (1st cent. CE - 1st cent. CE)

1.1. That which was from the beginning, that which we have heard, that which we have seen with our eyes, that which we saw, and our hands touched, concerning the Word of life 1.2. (and the life was revealed, and we have seen, and testify, and declare to you the life, the eternal life, which was with the Father, and was revealed to us); 1.3. that which we have seen and heard we declare to you, that you also may have fellowship with us. Yes, and our fellowship is with the Father, and with his Son, Jesus Christ. 1.7. But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus Christ, his Son, cleanses us from all sin. 1.8. If we say that we have no sin, we deceive ourselves, and the truth is not in us. 1.9. If we confess our sins, he is faithful and righteous to forgive us our sins, and to cleanse us from all unrighteousness. 3.15. Whoever hates his brother is a murderer, and you know that no murderer has eternal life remaining in him.
25. New Testament, 1 Corinthians, 4.7, 6.15-6.17, 12.12-12.31 (1st cent. CE - 1st cent. CE)

4.7. For who makes you different? And what doyou have that you didn't receive? But if you did receive it, why do youboast as if you had not received it? 6.15. Don't you know that your bodies aremembers of Christ? Shall I then take the members of Christ, and makethem members of a prostitute? May it never be! 6.16. Or don't you knowthat he who is joined to a prostitute is one body? For, "The two," sayshe, "will become one flesh. 6.17. But he who is joined to the Lord isone spirit. 12.12. For as the body is one, and has many members, and all themembers of the body, being many, are one body; so also is Christ. 12.13. For in one Spirit we were all baptized into one body, whetherJews or Greeks, whether bond or free; and were all given to drink intoone Spirit. 12.14. For the body is not one member, but many. 12.15. If the foot would say, "Because I'm not the hand, I'm not part of thebody," it is not therefore not part of the body. 12.16. If the earwould say, "Because I'm not the eye, I'm not part of the body," it'snot therefore not part of the body. 12.17. If the whole body were aneye, where would the hearing be? If the whole were hearing, where wouldthe smelling be? 12.18. But now God has set the members, each one ofthem, in the body, just as he desired. 12.19. If they were all onemember, where would the body be? 12.20. But now they are many members,but one body. 12.21. The eye can't tell the hand, "I have no need foryou," or again the head to the feet, "I have no need for you. 12.22. No, much rather, those members of the body which seem to be weaker arenecessary. 12.23. Those parts of the body which we think to be lesshonorable, on those we bestow more abundant honor; and ourunpresentable parts have more abundant propriety; 12.24. whereas ourpresentable parts have no such need. But God composed the bodytogether, giving more abundant honor to the inferior part 12.25. thatthere should be no division in the body, but that the members shouldhave the same care for one another. 12.26. When one member suffers,all the members suffer with it. Or when one member is honored, all themembers rejoice with it. 12.27. Now you are the body of Christ, and members individually. 12.28. God has set some in the assembly: first apostles, secondprophets, third teachers, then miracle workers, then gifts of healings,helps, governments, and various kinds of languages. 12.29. Are allapostles? Are all prophets? Are all teachers? Are all miracle workers? 12.30. Do all have gifts of healings? Do all speak with variouslanguages? Do all interpret? 12.31. But earnestly desire the bestgifts. Moreover, I show a most excellent way to you.
26. New Testament, 2 Corinthians, 3.5-3.6, 8.16 (1st cent. CE - 1st cent. CE)

27. New Testament, Apocalypse, 22.2 (1st cent. CE - 1st cent. CE)

22.2. in the midst of its street. On this side of the river and on that was the tree of life, bearing twelve kinds of fruits, yielding its fruit every month. The leaves of the tree were for the healing of the nations.
28. New Testament, Colossians, 1.13 (1st cent. CE - 1st cent. CE)

1.13. who delivered us out of the power of darkness, and translated us into the Kingdom of the Son of his love;
29. New Testament, Ephesians, 1.5, 4.25, 5.29-5.33 (1st cent. CE - 1st cent. CE)

1.5. having predestined us for adoption as sons through Jesus Christ to himself, according to the good pleasure of his desire 4.25. Therefore, putting away falsehood, speak truth each one with his neighbor. For we are members one of another. 5.29. For no man ever hated his own flesh; but nourishes and cherishes it, even as the Lord also does the assembly; 5.30. because we are members of his body, of his flesh and bones. 5.31. For this cause a man will leave his father and mother, and will be joined to his wife. The two will become one flesh. 5.32. This mystery is great, but I speak concerning Christ and of the assembly. 5.33. Nevertheless each of you must also love his own wife even as himself; and let the wife see that she respects her husband.
30. New Testament, Galatians, 5.6 (1st cent. CE - 1st cent. CE)

5.6. For in Christ Jesusneither circumcision amounts to anything, nor uncircumcision, but faithworking through love.
31. New Testament, Philippians, 3.12 (1st cent. CE - 1st cent. CE)

3.12. Not that I have already obtained, or am already made perfect; but I press on, if it is so that I may take hold of that for which also I was taken hold of by Christ Jesus.
32. New Testament, Romans, 5.5, 5.12, 6.5, 7.4, 7.7, 7.13, 12.3-12.5, 16.26 (1st cent. CE - 1st cent. CE)

5.5. and hope doesn't disappoint us, because God's love has been poured out into our hearts through the Holy Spirit who was given to us. 5.12. Therefore, as sin entered into the world through one man, and death through sin; and so death passed to all men, because all sinned. 6.5. For if we have become united with him in the likeness of his death, we will also be part of his resurrection; 7.4. Therefore, my brothers, you also were made dead to the law through the body of Christ, that you would be joined to another, to him who was raised from the dead, that we might bring forth fruit to God. 7.7. What shall we say then? Is the law sin? May it never be! However, I wouldn't have known sin, except through the law. For I wouldn't have known coveting, unless the law had said, "You shall not covet. 7.13. Did then that which is good become death to me? May it never be! But sin, that it might be shown to be sin, by working death to me through that which is good; that through the commandment sin might become exceeding sinful. 12.3. For I say, through the grace that was given me, to every man who is among you, not to think of himself more highly than he ought to think; but to think reasonably, as God has apportioned to each person a measure of faith. 12.4. For even as we have many members in one body, and all the members don't have the same function 12.5. so we, who are many, are one body in Christ, and individually members one of another.
33. New Testament, John, 1.1-1.3, 1.9, 1.12, 3.16, 4.14, 4.34, 4.53, 5.21, 5.23-5.24, 5.30, 5.37, 6.20, 6.35, 6.38-6.39, 6.44, 6.51, 6.65, 6.68, 7.16, 7.24, 7.33, 7.38, 8.12, 8.16, 8.18, 8.26, 8.29, 8.34, 8.46, 8.59, 10.7, 10.9, 10.11, 10.14, 10.25, 10.28, 11.25, 12.25, 12.44-12.45, 12.49, 13.3-13.17, 13.19-13.20, 14.1-14.31, 15.1-15.4, 15.6-15.17, 15.21, 16.4-16.30, 16.32-16.33, 17.2-17.3, 17.17, 17.20-17.23, 18.1, 18.5, 20.21 (1st cent. CE - 1st cent. CE)

1.1. In the beginning was the Word, and the Word was with God, and the Word was God. 1.2. The same was in the beginning with God. 1.3. All things were made through him. Without him was not anything made that has been made. 1.9. The true light that enlightens everyone was coming into the world. 1.12. But as many as received him, to them he gave the right to become God's children, to those who believe in his name: 3.16. For God so loved the world, that he gave his one and only Son, that whoever believes in him should not perish, but have eternal life. 4.14. but whoever drinks of the water that I will give him will never thirst again; but the water that I will give him will become in him a well of water springing up to eternal life. 4.34. Jesus said to them, "My food is to do the will of him who sent me, and to accomplish his work. 4.53. So the father knew that it was at that hour in which Jesus said to him, "Your son lives." He believed, as did his whole house. 5.21. For as the Father raises the dead and gives them life, even so the Son also gives life to whom he desires. 5.23. that all may honor the Son, even as they honor the Father. He who doesn't honor the Son doesn't honor the Father who sent him. 5.24. Most assuredly I tell you, he who hears my word, and believes him who sent me, has eternal life, and doesn't come into judgment, but has passed out of death into life. 5.30. I can of myself do nothing. As I hear, I judge, and my judgment is righteous; because I don't seek my own will, but the will of my Father who sent me. 5.37. The Father himself, who sent me, has testified about me. You have neither heard his voice at any time, nor seen his form. 6.20. But he said to them, "I AM. Don't be afraid. 6.35. Jesus said to them. "I am the bread of life. He who comes to me will not be hungry, and he who believes in me will never be thirsty. 6.38. For I have come down from heaven, not to do my own will, but the will of him who sent me. 6.39. This is the will of my Father who sent me, that of all he has given to me I should lose nothing, but should raise him up at the last day. 6.44. No one can come to me unless the Father who sent me draws him, and I will raise him up in the last day. 6.51. I am the living bread which came down out of heaven. If anyone eats of this bread, he will live forever. Yes, the bread which I will give for the life of the world is my flesh. 6.65. He said, "For this cause have I said to you that no one can come to me, unless it is given to him by my Father. 6.68. Simon Peter answered him, "Lord, to whom would we go? You have the words of eternal life. 7.16. Jesus therefore answered them, "My teaching is not mine, but his who sent me. 7.24. Don't judge according to appearance, but judge righteous judgment. 7.33. Then Jesus said, "I will be with you a little while longer, then I go to him who sent me. 7.38. He who believes in me, as the Scripture has said, from within him will flow rivers of living water. 8.12. Again, therefore, Jesus spoke to them, saying, "I am the light of the world. He who follows me will not walk in the darkness, but will have the light of life. 8.16. Even if I do judge, my judgment is true, for I am not alone, but I am with the Father who sent me. 8.18. I am one who testifies about myself, and the Father who sent me testifies about me. 8.26. I have many things to speak and to judge concerning you. However he who sent me is true; and the things which I heard from him, these I say to the world. 8.29. He who sent me is with me. The Father hasn't left me alone, for I always do the things that are pleasing to him. 8.34. Jesus answered them, "Most assuredly I tell you, everyone who commits sin is the bondservant of sin. 8.46. Which of you convicts me of sin? If I tell the truth, why do you not believe me? 8.59. Therefore they took up stones to throw at him, but Jesus was hidden, and went out of the temple, having gone through the midst of them, and so passed by. 10.7. Jesus therefore said to them again, "Most assuredly, I tell you, I am the sheep's door. 10.9. I am the door. If anyone enters in by me, he will be saved, and will go in and go out, and will find pasture. 10.11. I am the good shepherd. The good shepherd lays down his life for the sheep. 10.14. I am the good shepherd. I know my own, and I'm known by my own; 10.25. Jesus answered them, "I told you, and you don't believe. The works that I do in my Father's name, these testify about me. 10.28. I give eternal life to them. They will never perish, and no one will snatch them out of my hand. 11.25. Jesus said to her, "I am the resurrection and the life. He who believes in me, though he die, yet will he live. 12.25. He who loves his life will lose it. He who hates his life in this world will keep it to eternal life. 12.44. Jesus cried out and said, "Whoever believes in me, believes not in me, but in him who sent me. 12.45. He who sees me sees him who sent me. 12.49. For I spoke not from myself, but the Father who sent me, he gave me a commandment, what I should say, and what I should speak. 13.3. Jesus, knowing that the Father had given all things into his hands, and that he came forth from God, and was going to God 13.4. arose from supper, and laid aside his outer garments. He took a towel, and wrapped a towel around his waist. 13.5. Then he poured water into the basin, and began to wash the disciples' feet, and to wipe them with the towel that was wrapped around him. 13.6. Then he came to Simon Peter. He said to him, "Lord, do you wash my feet? 13.7. Jesus answered him, "You don't know what I am doing now, but you will understand later. 13.8. Peter said to him, "You will never wash my feet!"Jesus answered him, "If I don't wash you, you have no part with me. 13.9. Simon Peter said to him, "Lord, not my feet only, but also my hands and my head! 13.10. Jesus said to him, "Someone who has bathed only needs to have his feet washed, but is completely clean. You are clean, but not all of you. 13.11. For he knew him who would betray him, therefore he said, "You are not all clean. 13.12. So when he had washed their feet, put his outer garment back on, and sat down again, he said to them, "Do you know what I have done to you? 13.13. You call me, 'Teacher' and 'Lord.' You say so correctly, for so I am. 13.14. If I then, the Lord and the Teacher, have washed your feet, you also ought to wash one another's feet. 13.15. For I have given you an example, that you also should do as I have done to you. 13.16. Most assuredly I tell you, a servant is not greater than his lord, neither one who is sent greater than he who sent him. 13.17. If you know these things, blessed are you if you do them. 13.19. From now on, I tell you before it happens, that when it happens, you may believe that I AM. 13.20. Most assuredly I tell you, he who receives whomever I send, receives me; and he who receives me, receives him who sent me. 14.1. Don't let your heart be troubled. Believe in God. Believe also in me. 14.2. In my Father's house are many mansions. If it weren't so, I would have told you. I am going to prepare a place for you. 14.3. If I go and prepare a place for you, I will come again, and will receive you to myself; that where I am, you may be there also. 14.4. Where I go, you know, and you know the way. 14.5. Thomas says to him, "Lord, we don't know where you are going. How can we know the way? 14.6. Jesus said to him, "I am the way, the truth, and the life. No one comes to the Father, except through me. 14.7. If you had known me, you would have known my Father also. From now on, you know him, and have seen him. 14.8. Philip said to him, "Lord, show us the Father, and that will be enough for us. 14.9. Jesus said to him, "Have I been with you such a long time, and do you not know me, Philip? He who has seen me has seen the Father. How do you say, 'Show us the Father?' 14.10. Don't you believe that I am in the Father, and the Father in me? The words that I tell you, I speak not from myself; but the Father who lives in me does his works. 14.11. Believe me that I am in the Father, and the Father in me; or else believe me for the very works' sake. 14.12. Most assuredly I tell you, he who believes in me, the works that I do, he will do also; and greater works than these will he do; because I am going to my Father. 14.13. Whatever you will ask in my name, that will I do, that the Father may be glorified in the Son. 14.14. If you will ask anything in my name, I will do it. 14.15. If you love me, keep my commandments. 14.16. I will pray to the Father, and he will give you another Counselor, that he may be with you forever, -- 14.17. the Spirit of truth, whom the world can't receive; for it doesn't see him, neither knows him. You know him, for he lives with you, and will be in you. 14.18. I will not leave you orphans. I will come to you. 14.19. Yet a little while, and the world will see me no more; but you will see me. Because I live, you will live also. 14.20. In that day you will know that I am in my Father, and you in me, and I in you. 14.21. One who has my commandments, and keeps them, that person is one who loves me. One who loves me will be loved by my Father, and I will love him, and will reveal myself to him. 14.22. Judas (not Iscariot) said to him, "Lord, what has happened that you are about to reveal yourself to us, and not to the world? 14.23. Jesus answered him, "If a man loves me, he will keep my word. My Father will love him, and we will come to him, and make our home with him. 14.24. He who doesn't love me doesn't keep my words. The word which you hear isn't mine, but the Father's who sent me. 14.25. I have said these things to you, while still living with you. 14.26. But the Counselor, the Holy Spirit, whom the Father will send in my name, he will teach you all things, and will remind you of all that I said to you. 14.27. Peace I leave with you. My peace I give to you; not as the world gives, give I to you. Don't let your heart be troubled, neither let it be fearful. 14.28. You heard how I told you, 'I go away, and I come to you.' If you loved me, you would have rejoiced, because I said 'I am going to my Father;' for the Father is greater than I. 14.29. Now I have told you before it happens so that, when it happens, you may believe. 14.30. I will no more speak much with you, for the prince of the world comes, and he has nothing in me. 14.31. But that the world may know that I love the Father, and as the Father commanded me, even so I do. Arise, let us go from here. 15.1. I am the true vine, and my Father is the farmer. 15.2. Every branch in me that doesn't bear fruit, he takes away. Every branch that bears fruit, he prunes, that it may bear more fruit. 15.3. You are already pruned clean because of the word which I have spoken to you. 15.4. Remain in me, and I in you. As the branch can't bear fruit by itself, unless it remains in the vine, so neither can you, unless you remain in me. 15.6. If a man doesn't remain in me, he is thrown out as a branch, and is withered; and they gather them, throw them into the fire, and they are burned. 15.7. If you remain in me, and my words remain in you, you will ask whatever you desire, and it will be done to you. 15.8. In this is my Father glorified, that you bear much fruit; and so you will be my disciples. 15.9. Even as the Father has loved me, I also have loved you. Remain in my love. 15.10. If you keep my commandments, you will remain in my love; even as I have kept my Father's commandments, and remain in his love. 15.11. I have spoken these things to you, that my joy may remain in you, and that your joy may be made full. 15.12. This is my commandment, that you love one another, even as I have loved you. 15.13. Greater love has no one than this, that someone lay down his life for his friends. 15.14. You are my friends, if you do whatever I command you. 15.15. No longer do I call you servants, for the servant doesn't know what his lord does. But I have called you friends, for everything that I heard from my Father, I have made known to you. 15.16. You didn't choose me, but I chose you, and appointed you, that you should go and bear fruit, and that your fruit should remain; that whatever you will ask of the Father in my name, he may give it to you. 15.17. I command these things to you, that you may love one another. 15.21. But all these things will they do to you for my name's sake, because they don't know him who sent me. 16.4. But I have told you these things, so that when the time comes, you may remember that I told you about them. I didn't tell you these things from the beginning, because I was with you. 16.5. But now I am going to him who sent me, and none of you asks me, 'Where are you going?' 16.6. But because I have told you these things, sorrow has filled your heart. 16.7. Nevertheless I tell you the truth: It is to your advantage that I go away, for if I don't go away, the Counselor won't come to you. But if I go, I will send him to you. 16.8. When he has come, he will convict the world about sin, about righteousness, and about judgment; 16.9. about sin, because they don't believe in me; 16.10. about righteousness, because I am going to my Father, and you won't see me any more; 16.11. about judgment, because the prince of this world has been judged. 16.12. I have yet many things to tell you, but you can't bear them now. 16.13. However when he, the Spirit of truth, has come, he will guide you into all truth, for he will not speak from himself; but whatever he hears, he will speak. He will declare to you things that are coming. 16.14. He will glorify me, for he will take from what is mine, and will declare it to you. 16.15. All things whatever the Father has are mine; therefore I said that he takes of mine, and will declare it to you. 16.16. A little while, and you will not see me. Again a little while, and you will see me. 16.17. Some of his disciples therefore said to one another, "What is this that he says to us, 'A little while, and you won't see me, and again a little while, and you will see me;' and, 'Because I go to the Father?' 16.18. They said therefore, "What is this that he says, 'A little while?' We don't know what he is saying. 16.19. Therefore Jesus perceived that they wanted to ask him, and he said to them, "Do you inquire among yourselves concerning this, that I said, 'A little while, and you won't see me, and again a little while, and you will see me?' 16.20. Most assuredly I tell you, that you will weep and lament, but the world will rejoice. You will be sorrowful, but your sorrow will be turned into joy. 16.21. A woman, when she gives birth, has sorrow, because her time has come. But when she has delivered the child, she doesn't remember the anguish any more, for the joy that a human being is born into the world. 16.22. Therefore you now have sorrow, but I will see you again, and your heart will rejoice, and no one will take your joy away from you. 16.23. In that day you will ask me no questions. Most assuredly I tell you, whatever you may ask of the Father in my name, he will give it to you. 16.24. Until now, you have asked nothing in my name. Ask, and you will receive, that your joy may be made full. 16.25. I have spoken these things to you in figures of speech. But the time is coming when I will no more speak to you in figures of speech, but will tell you plainly about the Father. 16.26. In that day you will ask in my name; and I don't say to you, that I will pray to the Father for you 16.27. for the Father himself loves you, because you have loved me, and have believed that I came forth from God. 16.28. I came out from the Father, and have come into the world. Again, I leave the world, and go to the Father. 16.29. His disciples said to him, "Behold, now you speak plainly, and speak no figures of speech. 16.30. Now we know that you know all things, and don't need for anyone to question you. By this we believe that you came forth from God. 16.32. Behold, the time is coming, yes, and has now come, that you will be scattered, everyone to his own place, and you will leave me alone. Yet I am not alone, because the Father is with me. 16.33. I have told you these things, that in me you may have peace. In the world you have oppression; but cheer up! I have overcome the world. 17.2. even as you gave him authority over all flesh, to give eternal life to all whom you have given him. 17.3. This is eternal life, that they should know you, the only true God, and him whom you sent, Jesus Christ. 17.17. Sanctify them in your truth. Your word is truth. 17.20. Not for these only do I pray, but for those also who believe in me through their word 17.21. that they may all be one; even as you, Father, are in me, and I in you, that they also may be one in us; that the world may believe that you sent me. 17.22. The glory which you have given me, I have given to them; that they may be one, even as we are one; 17.23. I in them, and you in me, that they may be perfected into one; that the world may know that you sent me, and loved them, even as you loved me. 18.1. When Jesus had spoken these words, he went out with his disciples over the brook Kidron, where was a garden, into which he and his disciples entered. 18.5. They answered him, "Jesus of Nazareth."Jesus said to them, "I AM."Judas also, who betrayed him, was standing with them. 20.21. Jesus therefore said to them again, "Peace be to you. As the Father has sent me, even so I send you.
34. New Testament, Luke, 4.24-4.29, 5.32, 7.31-7.35, 14.21-14.23, 14.34, 15.7, 15.15 (1st cent. CE - 1st cent. CE)

4.24. He said, "Most assuredly I tell you, no prophet is acceptable in his hometown. 4.25. But truly I tell you, there were many widows in Israel in the days of Elijah, when the the sky was shut up three years and six months, when a great famine came over all the land. 4.26. Elijah was sent to none of them, except to Zarephath, in the land of Sidon, to a woman who was a widow. 4.27. There were many lepers in Israel in the time of Elisha the prophet, yet not one of them was cleansed, except Naaman, the Syrian. 4.28. They were all filled with wrath in the synagogue, as they heard these things. 4.29. They rose up, threw him out of the city, and led him to the brow of the hill that their city was built on, that they might throw him off the cliff. 5.32. I have not come to call the righteous, but sinners to repentance. 7.31. The Lord said, "To what then will I liken the people of this generation? What are they like? 7.32. They are like children who sit in the marketplace, and call one to another, saying, 'We piped to you, and you didn't dance. We mourned, and you didn't weep.' 7.33. For John the Baptizer came neither eating bread nor drinking wine, and you say, 'He has a demon.' 7.34. The Son of Man has come eating and drinking, and you say, 'Behold, a gluttonous man, and a drunkard; a friend of tax collectors and sinners!' 7.35. Wisdom is justified by all her children. 14.21. That servant came, and told his lord these things. Then the master of the house, being angry, said to his servant, 'Go out quickly into the streets and lanes of the city, and bring in the poor, maimed, blind, and lame.' 14.22. The servant said, 'Lord, it is done as you commanded, and there is still room.' 14.23. The lord said to the servant, 'Go out into the highways and hedges, and compel them to come in, that my house may be filled. 14.34. Salt is good, but if the salt becomes flat and tasteless, with what do you season it? 15.7. I tell you that even so there will be more joy in heaven over one sinner who repents, than over ninety-nine righteous people who need no repentance. 15.15. He went and joined himself to one of the citizens of that country, and he sent him into his fields to feed pigs.
35. New Testament, Mark, 4.32, 6.3, 6.12 (1st cent. CE - 1st cent. CE)

4.32. yet when it is sown, grows up, and becomes greater than all the herbs, and puts out great branches, so that the birds of the sky can lodge under its shadow. 6.3. Isn't this the carpenter, the son of Mary, and brother of James, Joses, Judas, and Simon? Aren't his sisters here with us?" They were offended at him. 6.12. They went out and preached that people should repent.
36. New Testament, Matthew, 3.2, 7.17, 7.19, 11.16-11.20, 13.53-13.58 (1st cent. CE - 1st cent. CE)

3.2. Repent, for the Kingdom of Heaven is at hand! 7.17. Even so, every good tree produces good fruit; but the corrupt tree produces evil fruit. 7.19. Every tree that doesn't grow good fruit is cut down, and thrown into the fire. 11.16. But to what shall I compare this generation? It is like children sitting in the marketplaces, who call to their companions 11.17. and say, 'We played the flute for you, and you didn't dance. We mourned for you, and you didn't lament.' 11.18. For John came neither eating nor drinking, and they say, 'He has a demon.' 11.19. The Son of Man came eating and drinking, and they say, 'Behold, a gluttonous man and a drunkard, a friend of tax collectors and sinners!' But wisdom is justified by her children. 11.20. Then he began to denounce the cities in which most of his mighty works had been done, because they didn't repent. 13.53. It happened that when Jesus had finished these parables, he departed from there. 13.54. Coming into his own country, he taught them in their synagogue, so that they were astonished, and said, "Where did this man get this wisdom, and these mighty works? 13.55. Isn't this the carpenter's son? Isn't his mother called Mary, and his brothers, James, Joses, Simon, and Judas? 13.56. Aren't all of his sisters with us? Where then did this man get all of these things? 13.57. They were offended by him. But Jesus said to them, "A prophet is not without honor, except in his own country, and in his own house. 13.58. He didn't do many mighty works there because of their unbelief.
37. Clement of Alexandria, Christ The Educator, 1.8.65.2 (2nd cent. CE - 3rd cent. CE)

38. Clement of Alexandria, Exhortation To The Greeks, 12 (2nd cent. CE - 3rd cent. CE)

39. Hippolytus, Refutation of All Heresies, 5.16.6-5.16.7, 5.16.14-5.16.15, 5.17.7 (2nd cent. CE - 3rd cent. CE)

40. Justin, Dialogue With Trypho, 69 (2nd cent. CE - 2nd cent. CE)

69. The devil, since he emulates the truth, has invented fables about Bacchus, Hercules, and Æsculapius Justin: Be well assured, then, Trypho, that I am established in the knowledge of and faith in the Scriptures by those counterfeits which he who is called the devil is said to have performed among the Greeks; just as some were wrought by the Magi in Egypt, and others by the false prophets in Elijah's days. For when they tell that Bacchus, son of Jupiter, was begotten by [Jupiter's] intercourse with Semele, and that he was the discoverer of the vine; and when they relate, that being torn in pieces, and having died, he rose again, and ascended to heaven; and when they introduce wine into his mysteries, do I not perceive that [the devil] has imitated the prophecy announced by the patriarch Jacob, and recorded by Moses? And when they tell that Hercules was strong, and travelled over all the world, and was begotten by Jove of Alcmene, and ascended to heaven when he died, do I not perceive that the Scripture which speaks of Christ, 'strong as a giant to run his race,' has been in like manner imitated? And when he [the devil] brings forward Æsculapius as the raiser of the dead and healer of all diseases, may I not say that in this matter likewise he has imitated the prophecies about Christ? But since I have not quoted to you such Scripture as tells that Christ will do these things, I must necessarily remind you of one such: from which you can understand, how that to those destitute of a knowledge of God, I mean the Gentiles, who, 'having eyes, saw not, and having a heart, understood not,' worshipping the images of wood, [how even to them] Scripture prophesied that they would renounce these [vanities], and hope in this Christ. It is thus written: Rejoice, thirsty wilderness: let the wilderness be glad, and blossom as the lily: the deserts of the Jordan shall both blossom and be glad: and the glory of Lebanon was given to it, and the honour of Carmel. And my people shall see the exaltation of the Lord, and the glory of God. Be strong, you careless hands and enfeebled knees. Be comforted, you faint in soul: be strong, fear not. Behold, our God gives, and will give, retributive judgment. He shall come and save us. Then the eyes of the blind shall be opened, and the ears of the deaf shall hear. Then the lame shall leap as an hart, and the tongue of the stammerers shall be distinct: for water has broken forth in the wilderness, and a valley in the thirsty land; and the parched ground shall become pools, and a spring of water shall [rise up] in the thirsty land. Isaiah 35:1-7 The spring of living water which gushed forth from God in the land destitute of the knowledge of God, namely the land of the Gentiles, was this Christ, who also appeared in your nation, and healed those who were maimed, and deaf, and lame in body from their birth, causing them to leap, to hear, and to see, by His word. And having raised the dead, and causing them to live, by His deeds He compelled the men who lived at that time to recognise Him. But though they saw such works, they asserted it was magical art. For they dared to call Him a magician, and a deceiver of the people. Yet He wrought such works, and persuaded those who were [destined to] believe in Him; for even if any one be labouring under a defect of body, yet be an observer of the doctrines delivered by Him, He shall raise him up at His second advent perfectly sound, after He has made him immortal, and incorruptible, and free from grief.
41. Tertullian, On Baptism, 8.1 (2nd cent. CE - 3rd cent. CE)

19. The Passover affords a more than usually solemn day for baptism; when, withal, the Lord's passion, in which we are baptized, was completed. Nor will it be incongruous to interpret figuratively the fact that, when the Lord was about to celebrate the last Passover, He said to the disciples who were sent to make preparation, You will meet a man bearing water. He points out the place for celebrating the Passover by the sign of water. After that, Pentecost is a most joyous space for conferring baptisms; wherein, too, the resurrection of the Lord was repeatedly proved among the disciples, and the hope of the advent of the Lord indirectly pointed to, in that, at that time, when He had been received back into the heavens, the angels told the apostles that He would so come, as He had withal ascended into the heavens; at Pentecost, of course. But, moreover, when Jeremiah says, And I will gather them together from the extremities of the land in the feast-day, he signifies the day of the Passover and of Pentecost, which is properly a feast-day. However, every day is the Lord's; every hour, every time, is apt for baptism: if there is a difference in the solemnity, distinction there is none in the grace.
42. Nag Hammadi, The Hypostasis of The Archons, 93.13-93.16 (3rd cent. CE - 3rd cent. CE)

43. Origen, On First Principles, 1.2.3, 1.2.6 (3rd cent. CE - 3rd cent. CE)

1.2.3. Now, in the same way in which we have understood that Wisdom was the beginning of the ways of God, and is said to be created, forming beforehand and containing within herself the species and beginnings of all creatures, must we understand her to be the Word of God, because of her disclosing to all other beings, i.e., to universal creation, the nature of the mysteries and secrets which are contained within the divine wisdom; and on this account she is called the Word, because she is, as it were, the interpreter of the secrets of the mind. And therefore that language which is found in the Acts of Paul, where it is said that here is the Word a living being, appears to me to be rightly used. John, however, with more sublimity and propriety, says in the beginning of his Gospel, when defining God by a special definition to be the Word, And God was the Word, and this was in the beginning with God. Let him, then, who assigns a beginning to the Word or Wisdom of God, take care that he be not guilty of impiety against the unbegotten Father Himself, seeing he denies that He had always been a Father, and had generated the Word, and had possessed wisdom in all preceding periods, whether they be called times or ages, or anything else that can be so entitled. 1.2.6. Let us now see how we are to understand the expression invisible image, that we may in this way perceive how God is rightly called the Father of His Son; and let us, in the first place, draw our conclusions from what are customarily called images among men. That is sometimes called an image which is painted or sculptured on some material substance, such as wood or stone; and sometimes a child is called the image of his parent, when the features of the child in no respect belie their resemblance to the father. I think, therefore, that that man who was formed after the image and likeness of God may be fittingly compared to the first illustration. Respecting him, however, we shall see more precisely, God willing, when we come to expound the passage in Genesis. But the image of the Son of God, of whom we are now speaking, may be compared to the second of the above examples, even in respect of this, that He is the invisible image of the invisible God, in the same manner as we say, according to the sacred history, that the image of Adam is his son Seth. The words are, And Adam begot Seth in his own likeness, and after his own image. Now this image contains the unity of nature and substance belonging to Father and Son. For if the Son do, in like manner, all those things which the Father does, then, in virtue of the Son doing all things like the Father, is the image of the Father formed in the Son, who is born of Him, like an act of His will proceeding from the mind. And I am therefore of opinion that the will of the Father ought alone to be sufficient for the existence of that which He wishes to exist. For in the exercise of His will He employs no other way than that which is made known by the counsel of His will. And thus also the existence of the Son is generated by Him. For this point must above all others be maintained by those who allow nothing to be unbegotten, i.e., unborn, save God the Father only. And we must be careful not to fall into the absurdities of those who picture to themselves certain emanations, so as to divide the divine nature into parts, and who divide God the Father as far as they can, since even to entertain the remotest suspicion of such a thing regarding an incorporeal being is not only the height of impiety, but a mark of the greatest folly, it being most remote from any intelligent conception that there should be any physical division of any incorporeal nature. Rather, therefore, as an act of the will proceeds from the understanding, and neither cuts off any part nor is separated or divided from it, so after some such fashion is the Father to be supposed as having begotten the Son, His own image; namely, so that, as He is Himself invisible by nature, He also begot an image that was invisible. For the Son is the Word, and therefore we are not to understand that anything in Him is cognisable by the senses. He is wisdom, and in wisdom there can be no suspicion of anything corporeal. He is the true light, which enlightens every man that comes into this world; but He has nothing in common with the light of this sun. Our Saviour, therefore, is the image of the invisible God, inasmuch as compared with the Father Himself He is the truth: and as compared with us, to whom He reveals the Father, He is the image by which we come to the knowledge of the Father, whom no one knows save the Son, and he to whom the Son is pleased to reveal Him. And the method of revealing Him is through the understanding. For He by whom the Son Himself is understood, understands, as a consequence, the Father also, according to His own words: He that has seen Me, has seen the Father also.
44. Augustine, Contra Duas Epistolas Pelagianorum, 2.15, 2.21 (4th cent. CE - 5th cent. CE)

2.15. Since in the case of those two twins we have without a doubt one and the same case, the difficulty of the question why the one died in one way, and the other in another, is solved by the apostle as it were by not solving it; for, when he had proposed something of the same kind about two twins, seeing that it was said (not of works, since they had not as yet done anything either of good or of evil, but of Him that calls), The older shall serve the younger, Romans 9:11 and, Jacob have I loved, and Esau have I hated; Romans 9:11 and he had prolonged the horror of this deep thing even to the point of saying, Therefore has He mercy on whom He will, and whom He will He hardens: Romans 9:18 he perceived at once what the trouble was, and opposed to himself the words of a gainsayer which he was to check by apostolic authority. For he says, You say, then, unto me, Why does He yet find fault? For who has resisted His will? And to him who says this he answered, O man, who are you that repliest against God? Does the thing formed say to him that formed it, Why have you made me thus? Hath not the potter power of the clay of the same lump to make one vessel unto honour and another unto dishonour? Romans 9:19 Then, following on, he opened up this great and hidden secret as far as he judged it fit that it should be disclosed to men, saying, But if God, willing to show His wrath and to demonstrate His power, endured in much patience the vessels of wrath fitted for destruction, even that He might make known the riches of His glory on the vessels of mercy which He has prepared for glory. Romans 9:22-23 This is not only the assistance, but, moreover, the proof of God's grace- the assistance, namely, in the vessels of mercy, but the proof in the vessels of wrath; for in these He shows His anger and makes known His power, because His goodness is so mighty that He even uses the evil well; and in those He makes known the riches of His glory on the vessels of mercy, because what the justice of a punisher requires from the vessels of wrath, the grace of the Deliverer remits to the vessels of mercy. Nor would the kindness which is bestowed on some freely appear, unless to other equally guilty and from the same mass God showed what was really due to both, and condemned them with a righteous judgment. For who makes you to differ? 1 Corinthians 4:7 says the same apostle to a man as it were boasting concerning himself and his own benefits. For who makes you to differ from the vessels of wrath; of course, from the mass of perdition which has sent all by one into damnation? Who makes you to differ? And as if he had answered, My faith makes me to differ - my purpose, my merit, - he says, For what have you which you have not received? But if you have received it, why do you boast as if you received it not?- that is, as if that by which you are made to differ were of your own. Therefore He makes you to differ who bestows that whence you are made to differ, by removing the penalty that is due, by conferring the grace which is not due. He makes to differ, who, when the darkness was upon the face of the abyss, said, Let there be light; and there was light, and divided - that is, made to differ - between the light and the darkness. Genesis 1:2 For when there was only darkness, He did not find what He should make to differ; but by making the light, He made to differ; so that it may be said to the justified wicked, For you were sometime darkness, but now are you light in the Lord. Ephesians 5:8 And thus he who glories must glory not in himself, but in the Lord. He makes to differ who - of those who are not yet born, and who have not yet done any good or evil, that His purpose, according to the election, might stand not of works, but of Himself that calls - said, The older shall serve the younger, and commending that very purpose afterwards by the mouth of the prophet, said, Jacob have I loved, but Esau have I hated. Malachi 1:2 Because he said the election, and in this God does not find made by another what He may choose, but Himself makes what He may find; just as it is written of the remt of Israel: There is made a remt by the election of grace; but if by grace, then it is no more of works, otherwise grace is no more grace. Romans 11:5 On which account you are certainly foolish who, when the Truth declares, Not of works, but of Him that calls, it was said, say that Jacob was loved on account of future works which God foreknew that he would do, and thus contradict the apostle when he says, Not of works; as if he could not have said, Not of present, but of future works. But he says, Not of works, that He might commend grace; but if of grace, now is it no more of works, otherwise grace is no more grace. For grace, not due, but free, precedes, that by it good works may be done; but if good works should precede, grace should be repaid, as it were, to works, and thus grace should be no more grace. 2.21. Wherefore God does many good things in man which man does not do; but man does none which God does not cause man to do. Accordingly, there would be no desire of good in man from the Lord if it were not a good; but if it is a good, we have it not save from Him who is supremely and incommunicably good. For what is the desire for good but love, of which John the apostle speaks without any ambiguity, and says, Love is of God? 1 John 4:7 Nor is its beginning of ourselves, and its perfection of God; but if love is of God, we have the whole of it from God. May God by all means turn away this folly of making ourselves first in His gifts, Himself last - because His mercy shall prevent me. And it is He to whom is faithfully and truthfully sung, For You have prevented him with the blessings of sweetness. And what is here more fitly understood than that very desire of good of which we are speaking? For good begins then to be longed for when it has begun to grow sweet. But when good is done by the fear of penalty, not by the love of righteousness, good is not yet well done. Nor is that done in the heart which seems to be done in the act when a man would rather not do it if he could evade it with impunity. Therefore the blessing of sweetness is God's grace, by which is caused in us that what He prescribes to us delights us, and we desire it - that is, we love it; in which if God does not precede us, not only is it not perfected, but it is not even begun, from us. For, if without Him we are able to do nothing actually, we are able neither to begin nor to perfect, - because to begin, it is said His mercy shall prevent me; to finish, it is said, His mercy shall follow me.
45. Augustine, Sermons, 112.8, 156.10-156.13 (4th cent. CE - 5th cent. CE)



Subjects of this text:

subject book bibliographic info
acanthus Estes, The Tree of Life (2020) 305
adoption Karfíková, Grace and the Will According to Augustine (2012) 164
allegoresis, symbolism and Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 144
ambrose Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 173
ambrosiaster Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 173
anima/soul Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 221
antiquity, late antiquity Bernabe et al., Redefining Dionysos (2013) 468
antiquity Bernabe et al., Redefining Dionysos (2013) 468
apokatastasis Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 230
apostles Estes, The Tree of Life (2020) 305
aratos of kilikia Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 230
arboç (tarragona) Estes, The Tree of Life (2020) 305
assimilation Bernabe et al., Redefining Dionysos (2013) 468
augustines works, c. du. ep. pel. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 173
augustines works, s. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 221
augustines works, tract. ev. jo. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 245
banquet, last supper and Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 176
banquet Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 200
bible Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 121
blindness Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 108
caelestius Karfíková, Grace and the Will According to Augustine (2012) 164
care, of god or christ for creation Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 86
caritas, charity Karfíková, Grace and the Will According to Augustine (2012) 164
caritas Conybeare, Abused Bodies in Roman Epic (2000) 71
causation Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 121
center Estes, The Tree of Life (2020) 382
chapel of elias, maria, and soreg Estes, The Tree of Life (2020) 305
christ, as caput (corporis) ecclesiae Conybeare, Abused Bodies in Roman Epic (2000) 71
christ Estes, The Tree of Life (2020) 382
christian, christianity Bernabe et al., Redefining Dionysos (2013) 468
christian union with christ Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 230
christology, christological Karfíková, Grace and the Will According to Augustine (2012) 164
church fathers Bernabe et al., Redefining Dionysos (2013) 468
cicero Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 221, 245
community, spiritual (more generally) Conybeare, Abused Bodies in Roman Epic (2000) 71
compulsion vs. freedom Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 221
concealment, conceal Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 230
consolatio (epistolary) Conybeare, Abused Bodies in Roman Epic (2000) 71
creator, christ as, with god Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 86
cross, budding Estes, The Tree of Life (2020) 305
cross Estes, The Tree of Life (2020) 382
culpa Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 173
cynicism, cynics Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 121
cyril of alexandria Karfíková, Grace and the Will According to Augustine (2012) 164
damnation, eternal Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 173, 221, 245
dance, dancing Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 108
delphi Levison, Filled with the Spirit (2009) 383
desires Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 230
determinism Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 173
difficultas, difficulty Karfíková, Grace and the Will According to Augustine (2012) 164
diligere Conybeare, Abused Bodies in Roman Epic (2000) 71
dionysos, orphic dionysos Bernabe et al., Redefining Dionysos (2013) 468
dionysos Bernabe et al., Redefining Dionysos (2013) 468
disciple Levison, Filled with the Spirit (2009) 383
donatists Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 245
dreams Levison, Filled with the Spirit (2009) 383
dupied Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 173, 245
eating Estes, The Tree of Life (2020) 382
eden Estes, The Tree of Life (2020) 305
egypt Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 45
election/elect Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 221, 245
eleleth Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 45
enemies (of the church) Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 121
epicureanism, epicureans Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 121
error Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 121
eucharist Estes, The Tree of Life (2020) 305
eve Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 45
evil will, in romans Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 245
evil will, stoic dead will Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 173
evil will Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 221, 245
exegesis Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 230
fables, myths Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 121
faith, fides Karfíková, Grace and the Will According to Augustine (2012) 164, 250
faith/belief, as gods gift Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 173, 221
faith/belief, initial faith Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 173, 221
faith/belief Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 173, 221
faith Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 230
faithful Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 230
farewell discourses Levison, Filled with the Spirit (2009) 383
father Karfíková, Grace and the Will According to Augustine (2012) 164
fire Levison, Filled with the Spirit (2009) 383
fire (as purification) Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 121
foolishness Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 121
foreknowledge Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 245
frame Estes, The Tree of Life (2020) 305
free choice/free will Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 221, 245
free choice (of will), liberum arbitrium Karfíková, Grace and the Will According to Augustine (2012) 236
fruit Estes, The Tree of Life (2020) 382
garden Estes, The Tree of Life (2020) 305, 382
ghana Estes, The Tree of Life (2020) 382
glory Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 108
gnosticism/gnostics Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 173
god Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 397
gods and humans Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 230
good, the Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 397
gospels Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 121; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 230
grace, discriminatory grace/salvation Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 221
grace Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 173, 221, 245
grapevine Estes, The Tree of Life (2020) 305
gratia fidei/grace of faith, manichaean radical grace Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 173
greek logos, jewish wisdom and Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 144
happiness) Karfíková, Grace and the Will According to Augustine (2012) 250
heaven, heavenly Bernabe et al., Redefining Dionysos (2013) 468
henotheism, henotheistic Bernabe et al., Redefining Dionysos (2013) 468
high priest Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 144
hilary of poitiers Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 173
historical-critical interpretation Estes, The Tree of Life (2020) 382
holy land Estes, The Tree of Life (2020) 305
holy spirit Karfíková, Grace and the Will According to Augustine (2012) 236, 250
hope Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 86
humans united with god Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 230
i am Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 397
immortality Estes, The Tree of Life (2020) 382
inhabited (rinceau) scrolls Estes, The Tree of Life (2020) 305
initiate Bernabe et al., Redefining Dionysos (2013) 468
inspiration Levison, Filled with the Spirit (2009) 383
intellect, triad Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 397
ivy Estes, The Tree of Life (2020) 305
jesus, last supper of Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 176
jesus, personified wisdom identified with Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 176
jesus, teacher (or sage) in the images of Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 200
jesus christ, in the fourth gospel Levison, Filled with the Spirit (2009) 383
jew/jewish, literature/ authors Levison, Filled with the Spirit (2009) 383
jewish wisdom, greek logos and Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 144
john, fourth gospel' "151.0_383.0@law, god's" Levison, Filled with the Spirit (2009) 383
john cassian Karfíková, Grace and the Will According to Augustine (2012) 164
jordan Estes, The Tree of Life (2020) 305
justin the martyr Bernabe et al., Redefining Dionysos (2013) 468
khirbet el-mukhayyat, church of the holy martyrs lot and procopius Estes, The Tree of Life (2020) 305
lagrasse Estes, The Tree of Life (2020) 305
laodicea Bernabe et al., Redefining Dionysos (2013) 468
last supper Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 176
law , of moses Karfíková, Grace and the Will According to Augustine (2012) 236
levant Estes, The Tree of Life (2020) 305
life, eternal Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 397
life, johannine concept Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 397
lignum vitae Estes, The Tree of Life (2020) 305
literature Levison, Filled with the Spirit (2009) 383
liturgy Estes, The Tree of Life (2020) 382
logic Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 121
logos-theology Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 230
logos of god, man Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 144
logos of god Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 144
love, of enemies Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 230
love Karfíková, Grace and the Will According to Augustine (2012) 250
manichaeism Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 173, 245
marius mercator Karfíková, Grace and the Will According to Augustine (2012) 164
mass of clay, massa perditionis Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 173
membra, christi Conybeare, Abused Bodies in Roman Epic (2000) 71
messiah Bernabe et al., Redefining Dionysos (2013) 468
mind, triad, nous Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 397
mosaic, pavement Estes, The Tree of Life (2020) 305
mosaic Estes, The Tree of Life (2020) 305
moses Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 397; Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 45
mount nebo, church of the deacon thomas Estes, The Tree of Life (2020) 305
mysteries, mystery cults, bacchic, dionysiac Bernabe et al., Redefining Dionysos (2013) 468
myth, mythical Bernabe et al., Redefining Dionysos (2013) 468
naassenes Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 45
narrative Estes, The Tree of Life (2020) 382
negative theology Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 397
neoplatonism Bernabe et al., Redefining Dionysos (2013) 468; Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 173
nestorius Karfíková, Grace and the Will According to Augustine (2012) 164
new jerusalem Estes, The Tree of Life (2020) 382
new testament Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 230
norea Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 45
olympius of alexandria, invisible Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 397
one-being, platonic, plotinian Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 397
order Estes, The Tree of Life (2020) 382
original sin, augustinian Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 221
original sin, inherited/original guilt Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 173, 221, 245
original sin, pre-augustinian traditional Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 173
original sin Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 221
orphism, orphic Bernabe et al., Redefining Dionysos (2013) 468
orvieto, cathedral of santa maria assunta Estes, The Tree of Life (2020) 305
paedobaptism Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 173, 221, 245
paganism, pagan Bernabe et al., Redefining Dionysos (2013) 468
panel, wall Estes, The Tree of Life (2020) 305
parables Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 230
paraclete Levison, Filled with the Spirit (2009) 383
paradise Estes, The Tree of Life (2020) 305
parallelism/repetition Allison, 4 Baruch (2018) 434
paul (saul) Levison, Filled with the Spirit (2009) 383
paul of tarsos Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 230
pelagians/pelagianism Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 173, 221, 245
pelagians Karfíková, Grace and the Will According to Augustine (2012) 164, 236
pelagius Karfíková, Grace and the Will According to Augustine (2012) 164, 236; Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 221
pentheus Bernabe et al., Redefining Dionysos (2013) 468
peratae Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 45
perfection Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 230
personified wisdom, jesus identified with Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 176
personified wisdom, teacher (or sage) images of Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 200
personified wisdom, woman (compared to wisdom folly) as Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 176
philo of alexandria Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 397
philosophers Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 121
platonizing sethians Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 397
polemics Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 121
power Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 108
pre-election Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 86
pre-existence of christ Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 86
predetermination Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 173, 245
presence, divine Estes, The Tree of Life (2020) 382
pride Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 173, 245
promises of god Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 230
proof texts Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 173, 221
prophecy Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 144
prosper of aquitaine Karfíková, Grace and the Will According to Augustine (2012) 164
proverbial Estes, The Tree of Life (2020) 382
providence, stoic type Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 173
providence of god Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 221
puigcerdà (cerdagne) Estes, The Tree of Life (2020) 305
punishment Bernabe et al., Redefining Dionysos (2013) 468; Karfíková, Grace and the Will According to Augustine (2012) 236
pythagoreans Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 121
qumran essenes Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 173
rabastens Estes, The Tree of Life (2020) 305
reatus Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 173, 221, 245
reconciliation Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 86
refutation Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 121
regeneration Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 173
relationship with god Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 230
repentance Allison, 4 Baruch (2018) 434
rhetoric Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 173
risk, relation to divine-human trust Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 86
rome Estes, The Tree of Life (2020) 305
sacrifice, sacrificial Bernabe et al., Redefining Dionysos (2013) 468
salvation, discriminatory salvation/grace Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 221
salvation Karfíková, Grace and the Will According to Augustine (2012) 250; Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 221; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 230
sculpture Estes, The Tree of Life (2020) 305
seeing Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 108
sermon on the mount Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 230
sin, adams sin/fall Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 173
sin, hereditary transmission Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 245
slander Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 121
son of god Allison, 4 Baruch (2018) 434
sophistries Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 121
sovereignty of god Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 245
spirit, characterizations as, breath (life itself) Levison, Filled with the Spirit (2009) 383
spirit, characterizations as, teacher Levison, Filled with the Spirit (2009) 383
spirit, characterizations as, truth Levison, Filled with the Spirit (2009) 383
spirit, modes of presence, accompanying Levison, Filled with the Spirit (2009) 383
spirit, modes of presence, indwelling Levison, Filled with the Spirit (2009) 383
spirit, modes of presence, receiving of Levison, Filled with the Spirit (2009) 383
stained glass Estes, The Tree of Life (2020) 305
stoicism, stoics Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 121
substance Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 397
superbia Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 245
supercessionism Allison, 4 Baruch (2018) 434
symbol Estes, The Tree of Life (2020) 382
symbolism, allegory and Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 144
synagogue Estes, The Tree of Life (2020) 305
teacher, images (or sage-) of personified wisdom related to Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 200
teacher, images of jesus as Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 200
tertullian Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 230
the will Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 221, 245
theodosius ii Karfíková, Grace and the Will According to Augustine (2012) 164
theology, negative Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 397
three-place Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 86
tongue Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 121
total depravity/incapacity Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 221
tree, of jesse Estes, The Tree of Life (2020) 305
truth Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 230
two-place Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 86
victricius of rouen, de laude sanctorum Conybeare, Abused Bodies in Roman Epic (2000) 71
victricius of rouen Conybeare, Abused Bodies in Roman Epic (2000) 71
vine Estes, The Tree of Life (2020) 305
vine and the branches Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 121
vine wood' Bernabe et al., Redefining Dionysos (2013) 468
voluntas, will Karfíková, Grace and the Will According to Augustine (2012) 164, 236, 250
wadi ʿafrit, upper chapel of the priest john Estes, The Tree of Life (2020) 305
wisdom. ḥokhmah, personified (as compared to woman folly) Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 176
wisdom Estes, The Tree of Life (2020) 382
witness, as basis of belief or trust Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 86
zagreus Bernabe et al., Redefining Dionysos (2013) 468